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THE WHITE DOE 

"COLLEEN BAWN" 



', Woodrow Wilson, the Great White Chief, President of 
United States — who shall, this year, make our beautiful 
of New Hampshire the Nation's Summer Capitol, for the 
time in history: Samuel D. Felker, Governor of New 
pshire; United States Ssnator, Henry F. HoUis, N. H.; Con- 
smen Raymond B. Stevens and Eugene E. Reed, N. H.; the 
bers of the General Court — assem^bled, or to come — and 
igh them every man, woman and child in the "Granite 

LET US HAVE A MONUMENT TO OUR OWN — THE 
ABENAKI-INDIAN. 




It is day — the first of the third 
month. Concubar comes from a po- 
tential state into new life. The 
truths and secrets of ocean, earth, 
firmament, give coiistant interest; 
creatures of water, wood, air, much 
aiileasure; sunshine, rain, snow, 
equal value and delight — for, what 
iii Nature i-s not good? At tim;es he 
climbs the mountains, hunts the 
forests, fishes the streamia — takes 
from the storms their energy and 
reads tidings in the heights. 



"Colleen Bawn" 

BY 

CONCUBAR 



Author of **01d Man Thompson". 
*'Ony — of the Mountains". "Our 
House of Jack", etc. — also The Man 
who discovered the Celtic Snow- 
Cross, on Mount Washington. (See 
"Our House of Jack.") 



Copyright — 1913 

By 

DANIEL P. CONNOR. 

Manchester, New Hampshire. 



3C7 



It is the Abenaki Indian — friends. Concubar lingers 
near vision and fact. In just appeal he aslis his fellow 
citizens of New Hampshire, and all others interested, to 
recognize at least the moral obligation owii these 
people, the first known inhabiiants of the "Granite 
State": the real White Mountain native. 

Let Us have a Monument to the Abenaki Indian. 

1913. Daniel P. Connor, Manchester, N. H. 



-©Ci;Aa4590a 






THE WHITE DOE 

\v^ * "Colleen Bawn" 

V An albino deer last saw light at 9 A, M. on a Novem- 

» "^ ber day; 1911. The fact has a local, as well as personal 

; touch, because the beautiful animal was shot on a hill, 

I just north of the Amonoosuc (1) River, Bethlehem, 

[ New Hampshire. 

Then to this healthful little hamlet there comes, from 
the seat of the Abenaki Indian Nation, (2) Pierreville, 
P. Q., Canada, representatives of these White Mountain 
Aborigines, who sell their basket and other handiwork 
to the artistic summer boarder, tourist or trader. 

The year noted is the twenty-second season for the 
(Wa Wanolet) Sadeques, who are accompanied by the 
Lagraves, both being visited at their camps on Straw- 
berry Hill, by the Mastas', Morriss' and William Watso, 
a son of the reigning chief. 

There is a symbol also, in the ghost of Nature's dead 
world, for out of the morally extinct past comes pictures- 
que sadness through a white-hearted offspring, whose 
fore-fathers in war were "daring, boastful, cunniag, 
ruthless, self-denyiag and self-devoted; in peace, just, 
generous, hospitable, reveageful, superstitious, modest 
and commonly chase." 

Now the folklore of "The Mountains with Snowy 
Foreheads", herein records that there was a young In- 
dian who loved the handsome daughter of his chief, 
when, among the Abeaaki, the Pemmigewasset tribe was 
powerful and their success the theme for song and 
story. 

*Gaelic, meaning "my beautiful white girl." 
(1) From O'Manosek, meaning "small or narrow 
fishing river or place." 

(2) "We belong to the Androscoggin tribe and live 
on the St. Francis River, north side. All the Abe- 
naki Indians aow remaining, live here, Pierreville, 
P. Q. We number about 60 families — 3 80 people. 
The names are: Wa Wanolet, O'Bumsawin, Port- 
neuf, Capio, Masta, Paquet, Tahumont, Nayuzoa, 
Lagrave, Hannis, Gonzayu, Panady, Denis, Watso, 
Halimeasset, Gill, Lawrence, Benedict, Claude, 
Pakicanne, In na Wolett, Emmet, Sadeques." 
M. (Wa Wanolet) Sadaques, Abenaki Indian, 
Pierreville, P. Q., Canada, December 31st. 1911. 



THE WHITE DOE 



With attractive physical form and grace the boy pos- 
sessed major virtues. Thus blessed he became a repeated 
hero and all were fond of the youth. 

Dearly loved in return, the copper- colored warrior 
sued in vain for the chief's sanction. Deeds of courage 
made new records of glorious achievement, but popular 
favor and affectionate worship brought bitter enmity to 
the heart of the ruler. Alarm took he shape of hatred, 
as the picture of night shadowed the brightness of his 
day. That he must stop the career of the youth was 
evident. 

With this end in view he sent for the lover and de- 
lighted him by announcing that pride had vanished — 
union was a possible fact. One condition was imposed, 
namely, that the red-skin should lay at his wigwam the 
carcass of a white deer. To mentioji this until it was 
done meant death. Nothing less than a miracle could 
affect the intended result, for the Indians believed that 
such a creature, rare even in those primitive days, bore 
a charmed life. 

So, instead of a sweetheart, he courted hardship — the 
perils of the chase and warpath. These added lustre to 
his name and honor to the tribe. Duty and pastim ? gave 
double engagement, but coastant inner struggle wearied 
him more than fatigue. 

On a certain evening, when extra exertion left a tired 
body, and unhappy memory a tormenting mood he slept. 

Into the mind's mystic instinct came interchange, wis- 
dom — fate, 

IN FATE 

Look! the chief's jealousy does not fade, but love 
spurs manhood onto daring and sacrifice. See! he has a 
rival in the tribe's greatest medicine man — to whom 
Nature holds no secrets. 

This suit is refused, however, and the doctor is re- 
buked by the girl's father. The magician, whose art 
prevails against any talisman, swears revenge. 

Scenes shift — again the youth stands in the presence 
of the chief. The Medicine man is the only other person 
in attendance. The latter hands an arrow to the war- 
rior. It is made of swamp-flag, tipped with gold- 
smeared with a composition of bears' liver and rattle- 
snake venom. 



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THE WHITE DOE 

Then the information is imparted that if he has 
courage to airai, and skill to hit the sacred white heart, 
no charm shall guard the deer. In other words the 
result shall be as safe as if the arrow pierced the body 
of one of the ordinary reindeer or red-deer crosses. 

With that peculiar, buoyant, magnificent animation 
which the aroused Indian hunter displays in action, 
there intermingles that emotional joy which hope offers 
the divine spark. He leaves the wigwam in this state. 

The elated lover feels that he shall quickly secure the 
prize and soon return to claim his bride. 

There is a hill among the granite mountains. It over- 
looks a lovely valley and, at its base, flows a crystal 
stream. In the Indian days, as now, it was a favorite 
haunt for deer. 

Hoping to find one of the charmed kind among those 
that frequent this vicinity, the young brave seeks the 
place. 

One bright morning, as day is lengthened three hours 
from dawn, a herd of deer cautiously leave the woods 
and stand in the clear, cool waters of the river. 

One is a .pure white doe. Like lightning the gold- 
tipped arrow is on its mission. It speeds like thought. 
Tvo! it has reached its mark. With a cry the white 
beauty falls dead. A pitiful moan follows her compa- 
nions as they fly in terror to the wilds. 

Behold! the frightful penalty. The young hunter's 
voice refuses to utter a word. His muscles fail to act. 
His senses are forever useless. 

He drops to the ground. A moon comes and goes. 
HUiiger and thirst at length brings that night when no 
man works — he dies on the spot where he shot the fatal 
arrow. At sunset the chief dies. At twilight the Indian 
maiden takes her own life in the waters by her lover's 
body. 

The tribe weakens, is overcome by its enemies a.id 
finally is swept out of existence. 

I might stop where the story interests the supersti- 
tious and dreamers, but there is a strange sequence. 
While Oil one of my long tramps over the summits, 
through the notches and trails of the White Mountains, 



THE WHITE DOE 



I met, in the wildest .possible place, an Indiaa — 100 
years old. He was not the feeble kind, nor were hia fa- 
culties impaired. I asked him about the legend of the 
white deer, ajd his recital of associate facts gave con- 
soling interest. With honesty and sincerity added to 
characteristic manner, he told of a tradition which had 
been handed down in his family, and gives a new phase 
to the subject when applied to the paleface. With the 
weight of forefathers' belief and the limited proofs his 
experience allowed, he said that good, instead of bad 
luck, was the invariable lot of the white man under simi- 
lar circumstances. Anxious to know his reasons for 
this curious change, I asked for his opinion, and he 
stated that he thought the Great Spirit had listened to 
the plea of the Indian lover's soul. It has since been 
given guardianship over the white deer slayer in order 
to overcome the evil consequences of his skill, 

ABENAKI INDIANS 

Abenaki-"Wabuna ki"; from Wabun, a term of 
"light" or "white" and a ki "land" or "earth". There- 
fore Wabuna'ki signifies "the land of light or morning" 
"east-land." The Abenaki were the real White Moun- 
tain Indians, occupying the territory now included in 
New Hampshire, Maine and Vermont, when the white 
man reached our shores, and were called Nipmunks; 
from Nipe "water" and Auke "place", "fresh water 
people". When the "pale face" first came among these 
children of fate, whose souls and senses were impressed 
by Nature's beautiful environment, they numbered some 
six thousand fighting men alone — not to count the 
women, children and infirm. 

There were many tribes, each with its semi-indepen- 
dent chief. 

Androscoggin, said to be a corruption of Amasagunti- 
cook: from Namos "fish", Kees "high". Cook "river", 
meaning "a high fishing place on the river.". The tribe 
formerly lived by the banks of the Androscoggin River 
in lodges of spruce bark. 

Pemmigewasset, of the Plymouth region. This comes 
from Pamijowasik, diminutive of Pamijowak, which 
means "swift" or "rapid current." 

Pequaket, of the fertile valley of the Pequaket river, 
now the Saco. They were known as the pious Pequa- 
kets, who worshipped the great Manitou of cloud-capped 
Agiochook (Mount Washington.) Pequaket is from Pe- 
quawkis, Penay, "crooked"; Auke "place." 



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THE WHITE DOE 



Cooucke: Cooash, of the Coos intervales — along the 
Connecticut River — which they cultivated. They were 
called "the swift deer-hunting Coosucks". Cooash is 
from Coos of the French Koas, Coaor, Koa is "pias" and 
the s final is the diminutive. Therefore "the little pine" 
or "little pine tree Coos." 

Ossipee, of the wigwam city at Ossipee Lake. They 
were people with mounds and forts, like civilized na- 
tions. Ossipee is frjm Osibi. meaning "a water, pond or 
lake formed by enlargement of the river." 

Piscataquauk, of the Dover and Portsmouth regions. 
Pos "great"; Attuck "deer"; Auke "place". "The great 
deer place." 

Newichawannock, of the Salmon Palls Kiver region. 
Nee "my"; Week "wigwam"; Owannock "come." 

Swamscott, of the Exeter region. Swamscott is from 
Swammicott (westernly) meaning "a water for taking 
salmon." 

Pennacook, of the Pennacook and Concord regions 
Pennacook is f rom Penay, "crooked" and Cook "river" 
The English "cook" is from the Indian Tegw-river, in 
composition. 

Amoskeag, of the Manchester region — about the A- 
moskeag Falls of that city, on the Merrimack (Merru) 
"deep or profound"; Namos "fish"; Auke "place." 

Souhegan, of the Souhegan Valley region. Souhegan 
is a contraction of Souheganash — an Indian noun in the 
plural number — meaning "worn-out lands". 

Nashua, of the Nashua region. Nashua is from Nan- 
sawi. meaning "between". Most likely the name was 
taken from the Indians who resided on Wachacum Lake 
near Lancaster, Massachusetts. They were a tribe that 
lived between the coast Indians and those on the Con- 
necticut River. The river took its name from the In- 
dians, and Nashua most likely, from the river. The Na- 
shua River was called by the Indians Watague, "picke- 
rel." 

Winnipesaukee of the Winnipesaukee Lage region. 
Winne "beautiful"; Nipe "water" or "lake"; Kees 
"high"; Auke "place"; "beautiful water or pond of the 
high place". Again the word has been constructed in 



THE WHITE DOE 

this way. Wiwin "around" or "in the vicinity"; Nebes 
"a lake"; A'ki "land" or "region"; lake in which there 
are other lakes, or better "lake region". Still another 
claims its means "the smile of the Great Spirit." 

The three Abenaki Chiefs associated with New Hamp- 
shire's history are: 

Passaconaway, who abdicated in 1660 and died at 
120 years of age; 

Wonnolancet, his son, who was converted to Chris- 
tianity in 1674; retired in 1685 to St. Fraces, Canada, 
but returned to the Merrimack Valley in 1692; went 
back again to St. Frances, where he died; 

Kancanagus, grandson of Passacoaaway. The former 
were men of peace — the latter in a sense. Kancaaagus 
was a wise, great, brave man. He tried to hold the 
friendship of the white man a ad at the same time have 
justice done his people, as his letters to Gov. Crandall 
show. He was slighted and abused, so finally yielded 
to the fighting spirit, or that element of the Abenaki 
Confederation, and led the attack on Dover, 1682. He 
was present at the signing of the truce of Sagadahoc, 
1691. He was never heard from again but is supposed 
to have led his feeble little band to St. Frances, Canada. 
To tb-j hoaor of New Hampshire, three of the Whitb 
Mountains are named after these chiefs. 



RD 1 2.8 



f 



"It may interest you to know that my English Class 
memorized and explained, to the best of their several 
abilities, the little paragraph condensing and revealing 
the many truths, pleasures and benefits of all creation: 
"For, what in Nature is not good?" — A Teacher, New 
Hampshire — 1 911. 

"If teachers everywhere would take the question's 
negative infinity and develop its positive value, as you 
have beautifuly done, and the fact be aided by a system 
to promote its end indefinitely, the world would become, 
in time, a paradise of enlightment, peace, plenty, in- 
stead of a prison of truth. You sense a point of view, 
namely, that science is the wisdom of Nature In its in- 
fancy. — The Author. 

"Your little books have been read earnestly. They do 
what many larger ones do not — give the reader food for 
thought. M. I. M. — B. A., M. A. 

Columbia University, New-York City 



L'lmpartial Job Print, Nashua, N. H. 



IVIAY 20 m-^ Copyright 1913, by Daniel P. Cormor. 




THE WHITE DOE 

**Colleen Bawn" 

Order, Ungulata Family, Cervidae 



Albino Virginia Deer, Shot at Bethlehem, New Hampshire, in Whit 
untains, November, 1911. Property of the author, Daniel P. Conno 
, tester, N. H. 



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